Uttaradhyayan Studies An Edition and Translation of Forth Adhyayan with A Mitrical Analysis and Notes

Author(s): K R Norman
Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf
Catalog link: https://jainqq.org/explore/210289/1

Page #1
UTTARAJJHAYANA STUDIES (AN EDITION AND TRANSLATION OF THE FOURTH AJJHAYANA, WITH A METRICAL ANALYSIS AND NOTES) K. R. Norman, Cambridge, England 1. Introduction The importance of the Uttarajjhayana-sutta was recognised by European scholars at an early date, and a translation of the whole text was included by H. Jacobi in his translations of Jaina Sutras (Sacred Books of the East, Vol. XLV, Oxford 1895), while individual ajjhayanas were studied by E, Leumann (WZKM, V, 111 ff. VI, I ff.) and J. Charpentier (ZDMG LXII, 725-47, LXIII, 171-88; WZKM XXIV, 63 ff.). Both Jacobi (Ahmedabad 1911) and Charpentier (Uppsala 1922) published editions of the whole text. In more recent years L. Alsdorf published a series of studies of the Uttarajjhayana-sutta (Ind. Ling. 16 (1955) 21-28; S. K. Belvalkar Felicitation Vol. (1957), 202-8; W. Norman Brown Commemoration Vol. (1962), 8-17; IIJ VI (1962), 110-36), and also a monograph on its Arya stanzas ( The Arya Stanzas of the Uttarajjhaya, Mainz 1966). In a series of articles entitled 'Middle Indo-Aryan Studies', which have appeared in the Journal of the Oriental Institute (Baroda) since 1960, I have discussed a number of words occurring in the Uttar ajjhayana-sutta, and in the fourteenth of that series I have examined the evidence for believing that a number of traces of the dual number occur therein. I have also published a metrical analysis, with text and translation, of the eighth ajjhayana, which is written in the Old arya metre (Mahavira and His Teachings, Bombay 1977, 9-19). As part of my continuing work upon this very important text, I wish in this paper to examine the fourth ajjhayana, which is written in a mixture of Tristubh and Jagati padas. No MSS were directly available to me for the production of a critical edition, but I have made use of the following printed editions, and I have noted the readings of Jacobi's edition and the MSS used by Charpentier, as quoted in his edition: C - Charpentier's edition (Uppsala, 1922) the edition by R. D. Vadekar and N. V. Vaidya (Poona, 1954). This is a corrected version of C, with some better readings taken from Devendra's commentary. S = Suttagame, Vol. II, the Sthanakvasi edition by Muni Sri Phulchandji Maharaj (Gurgaon, 1954). - 564 -

Page #2
N = L = Uttaradhyayani sriman-Nemicandracaryaviracitasukhabodhanamnya vrttya samalankrtani (Valad, 1937). the edition published by Jaina Visva Bharati Prakasana (Ladnun. 1975). Jacobi's edition (Ahmedabad, 1911), as quoted by C. J = B1 = MSS quoted by C Santisuri's commentary was not available to me, but I have noted such of his readings as are quoted in the notes to C. II. Text 1. asamkhayam jiviya ma pamayae; jarovaniyassa hu n'atthi tanam. evam vijanahi: jane pamatte; kin nu vihimsa ajaya gahinti 2. je pava-kammehi dhanam manusa samayayanti amaim gahaya, pahaya tc pasa-payattie nare veranubaddha narayam uventi. 3. tene jaha sandhi-mune gahie sa-kammuna kiccai pava-kari, evam paya pecca iham ca loe. kadana kammana na mukkha atthi. 4. samsaram avanna parassa attha saharanam jam ca karei kammam, kammassa te tassa u veya-kale na bandhava bandhavayam uventi. 5. vittena tanam na labhe pamatte imanmi loe aduva parattha; diva-ppanatthe va ananta-mohe neyauyam datthum adatthum eva. 6. suttesu yavi padibuddha-jivi na visase pandiyaasu-panne. ghora muhutta; abalam sariram. bharunda-pakkhi va car' appamatte. 7. care payaim parisamkamano, jara kimmci pasam iha mannamano labhantare jiviya vuhaitta, paccha parinnaya malavadhamsi. 8. chandam-nirohena uvei mokkham, ase jaha sikkhiya vamma-dhari. puvvai vasaim car' appamatte; tamha muni khippam uvei mokkham. 9. sa puvvam evam na labhejja paccha. eso vama sasaya-vaiyanam. visiyai silhile auyammi ka lovanie sarirassa bhee. 10. khippam na sakkei vivegam eum. tamha samutthaya, pahaya kame, samicca loyam samaya mahesi ayanurakkhi cara-m-appamatte. 11. muhur muhuin moha-gune jayantara anega-ruva samana carantam phasa phusanti, asamajasam ca na tesi bhikkhu manasa pausse. 12. manda ya phasa bahu-lohanijja; taha-ppagaresu manam na kujja. rakkhejja koham, vinaejja manam, mayam na seve, payahejja loham. 13. je 'samkhaya tuccha para-ppavai, te pijja-dosanugaya parajjha. ee ahamme tti dugumchamano, kampkhe gune java sarira-bheu tti bemi. - 565 -

Page #3
III. Critical Apparatus In this apparatus no account is taken of such orthographical variants as -md-1-nd-I, -mt-/-nt-, -md-/-nd-, -mdh-/-ndh, -mm-l-mm. Except where quoted, JABI. 2 must be presumed to have the same reading as C. 1b: Nu'. C:N eyam; SNL viyanahi. d: C kinnu, V kinnu, Skim nu, N kanni, L kannu, BI. 2 kannu. 2 a: S-kammehim; NBI. 2 manussa. b: A samayayanti; Santisuri quotes v. l. amayam, c: L pasa payattie as two words; N qari. 3 c: Santisuri reads peccha. d: VN mokkhu, L mokkha. 4 b: A karenti. d:N na. 5 a : N pamatto. d: N neyauyam. 6 a:N avi. b:N na; CVSL pandie; S-panne. d:S bharanda-; S care 'ppamatte. N cara 'ppamatto, L car appamatto. 7 b: SN mannamano. c: SJBL. 2 buhaitta. 8 a : SNL chandam as separate word. b: all sikkhiya- as compound. c: CYSL puvvaim; N vasai; S care 'ppamatto, N cara 'bpamatto, L carappamatto. 9c: Bl. 2 visi yai; A Zummi. 10 a : Nna. c:N sammecca; NJ logam. d: NLJ appana-rakkhi, Bl. 2 appanurakkhi; S care 'ppamatto, NL-appamatto. 11 a: A muham muham. c:S phusamti. d: VNL tesu. 12 c: CVS rakkhijja; JBL. 2 moham (for koham ). d: SNJBL. 2 sevejja pahejja. 13 a : NL samkhaya; C tuccha, Stuccha- as compound. b: parabbha. C: JA ete; N ahammu. d: VL--bheo, N -bhee. IV. Metrical Analysis Of the 52 padas in this ajjhayana, only two (la and 2c ) are Jagati. The remainder are Tristubh. When establishing the text, I have selected that reading which best suits the metre. Where the reading involves the lengthening and shortening of a syllable m. c. ( = metri causa ), I have marked the pada number with an asterisk (* ), and have commented upon it in the Notes. Openings (syllables 1-4): 0-0. : lab, 2bc, 3bd., 40, 5b, 6b, 7a, Sac#. 10c, 1labd, 12b. --- : lcd , 2ad, 3ac, 4abc, 5acd, 6acd, 7bcd, 8a*bcd*, 9bd, 10bd, l1c, 12acd, 13abcd. Breaks ( syllables 5-7; the caesura is marked by ): l-vo: 1a*, 2c, 3ab, 4bcd, 50, 6b+, 7c*, 8b*d, 9b, 11a, 13ard -ulv : Ibc, 2a, 3cd*, 4*, 5c, 60, 70, 8a, 10ab, 12b, 13c. -Ivv: 1d, 2b*d, 5ab. 6a*c, 7ab, 9a, 10cd", llbc*d*, 12acd - 566 -

Page #4
--\v : 8c vu- : 9c -10 : 90 -00 ( with the caesura after the eighth syllable ): 13b Cadences ( syllables 8-11/12 ): all the Tristubh padas have the cadence *v-v ( with shortening m. c. in 3d* ). both Jagati padas have the cadence *v-vThis analysis shows that although lengthening and shortening of syllables m. c. took place consistently in the openings and cadences, the necessary changes to produce the standard breaks -vv and ov- were not always made. V, Translation 1. One should not waste ( one's ) life (although it is ) imperfect; assuredly there is no protection for one brought close to old age. Thus know : people are careless; what will the unrestrained get by violence ? 2. Those men who acquire wealth by evil actions, practising folly, will go to hell, leaving their wealth ) behind, bound by their hatred ( like ) a man enveloped in snares. 3. As a thief, an evil-doer, caught in a hole in a wall, is destroyed by his own action, so people are destroyed ) when they pass away and also ) here in (this ) world. There is no release from actions which have been ) performed. 4. Whatever action one who has arrived in the sumsara does for another or in common (for both of them ), at the time of experiencing the result of) that action they do not ( both ) go to the place of punishment as relations. 5. A careless man would not obtain protection by wealth in this world or in the next; like one who has lost his lamp in endless darkness, ( although ) having seen the right path he is as though not having seen it. 6. And although with wakened soul among sleepers, a wise man with quick intelligence should not be confident Times are hard; the body is weak. He should remain vigilant like a Bharunda bird. 7. He should continue to mistrust his footsteps, thinking that whatever is here is a snare. Promoting life until the acquisition of release ), afterwards (abandoning it ) after careful consideration, he abolishes impurity. 8. By suppressing desire one goes to release, like a horse carrying armour (when it is) trained. One should be vigilant in the early years; on that account a sage goes quickly to release. 9. (If ) he (did not obtain it) early on, similarly he would not obtain it afterwards; that illustration (that one can obtain it later on) belongs to those who preach (that life is) eternal. One despairs, being slack in respect of life, brought close to death at the dissolution of the body. -1567.

Page #5
10. One cannot go quickly to seclusion. Therefore, making an effort, giving up sensual pleasures, treating the world with impartiality, a great seer should remain vigilant, guarding himself. 11. Again and again external contacts of many forms impinge upon an ascetic as he continues to overcome the strands of delusion, but a monk should not unbecomingly hate them in his mind. 12. External contacts are also pleasant and desirable to many; one should not set one's mind upon things of such a kind. One should guard against anger, one should dispel pride, one should not cultivate illusion, one should abandon lust. 13. Those who are imperfect, vain, false teachers, are subject to love and hatred and are offenders. Dispising them as unrighteous, one should desire virtues until the dissolution of the body. VI. Notes 1. Although there would seem to be no difficulty in translating asamkhaya (Sanskrit asamskrta) as 'imperfect both here and in verse 13, Jacobi translates 'you cannot prolong your life'. He is apparently following the commentary (=cty), which takes the past participle in the sense of a future passive participle (asamskrtam = asamskraniyam). A comparable phrase occurs at Suyagadamga-sutta I.2.2.21= 1.2.3.10 : na ya samkhayam ahu juviyam. Silanka explains : 'na cal naiva 'jiaitam' ayus kam kalaparyayena trutitam sat punah 'samkhayam' iti samskarttum-tantuvat sandhatum s akyate ity evam ahus tadvidvah and 'na ca' naiva trufitam juvitam ayuh 'samskarttum' sandhatum Sakyate, evam ahuh sarvajnah. We could get the word-play by translating 'imperfectible' here and 'imperfect' in verse 13, but the former does not quite give the sense of 'unextendable' which the cty's interpretation whould require. I take jiviya to be accusative (with-m omitted m. c.) as the object of pamayae, It could equally well be nominative, in which case the first two words of the pada would form a separate clause. For pamayae in the sense of 'forfeit, squander (an opportunity)' see Alsdorf; IIJ VI (1962), 113. In pada c the cty takes jane pamatte as plural, as the subject of the verb gahinti (-Sanskrit .grahayanti). Although the singular of jana can be used collectively in Sanskrit, one would expect a singular verb with it. It is possible that the words are vocative singular, going with the imperative vijanahi, although Pischel, Comparative Grammar of the Prakrit Languages $ 366 lists such forms for Magadhi, not Ardha-Magadhi. A more likely solution is that the words jane pamatte form a separate clause, but the comparable difficulty with the word nare in verse 2 cannot be resolved in the same way. In pada d the editions vary between the readings kam and kim I read kim (with->-n before nu) with the 7 of nu lengthened m. c. The cty explains - 568 -

Page #6
vihimsa as vihimerah, but since this word occurs in late Sanskrit only, I prefer to see vihinsa as a truncated instrumental singular of a noun in-, cf. samaya in verse 10. 2 In pada b the final vowel of samayayanti is lengthened m. c. In pada e the ety explains nare as being plural, as it did for jaye in verse 1. Since there is no obvious reason why the author of the verse should not have written the plural nara (which scans equally well) has he wished to, I assume that we have here a 'patch-work' verse, with originally separate padas strung together. the nominative singular as though it were a metaphor or simile. 3. There is a close parallel to padas abc in Pali (Theragatha 786): coro yatha sandhimukhe gahl to sakammuna hannati papadhammo, evam paja pecca paramhi loke sakammuna hannati papadhamma. There is no way of deciding whether the vowel - in gahie/gahito is m. c., or a genuine development from Sanskrit grhita. In pada d the loss of -- in kadana kammana is m. c., as is the writing of the stem form in mukkha. If this is for meksya, agreeing with paya, then padas c and d go together and we should translate 'people are not to be freed from their actions. The reading mokkhn in VN and the gloss moko in the cty, however, suggest that mukkha is m. c. for mokkho. 4. In pada a avanna is a nominative singular without a case ending m. c. In the same pada attha is a truncated dative of purpose (atthaya), similar to the truncated instrumentals of a stem nouns in -a in verses 1 and 10, although the cty explains it as an ablative. In pada d the cty explains: na naiva bandhavah svajanah yadartham karma krtavan te bandhavatam bandhutam tadvibhajanapanayanad ina wimtiti upayanti. I think, however, that there is an intentional word-play between bandhava and bandhavayam and I believe that the latter word is the equivalent of Sanskrit bandhapadam 'the place of punishment.' The idea behind the verse is that we each suffer the consequences of our own actions; the person for whom we do a deed does not thereby become, so to speak, a personal relation, a co-heir to the fruit of the action. 5. The cty glosses aduva in pada b as athava. It is rather to be derived from yad u va, or yad sa (with a svarabhakti vowel --), and represents a borrowing from a dialect where the relative pronoun lacked the initial, such as the Eastern dialect of the Asokan inscriptions. The city explains that divappanatthe is a Prakrit version of panatthadive. Comparable compounds occur elsewhere, e. g. Pali punna-kata (=kata-punna) 'one who has done merit', akkha-cchinna (= chinna-akkha) 'with broken axle', naga-hata (=hata-naga) 'killed of an elephant.' It is possible that such compounds should 72 - 569 -

Page #7
be analysed differently. The past participle is to be taken as an action noun, giving a tatpurusa compound in the first place, e. g. akkha-cchinna 'the breaking of an axle', and then a bahuvrihi compound possessing the breaking of an axle, i. e. with a broken axle' (see K. P. Norman, Elders' Verses I, London 1969, p. 160). For moha in the sense of darkness or delusion of the mind' see Monier. Williams, Sanskrit-English Dictionary, s. v. moha. In pada d neyauya does not have the specific meaning 'knowing the Nyaya philosophy' as in Sanskrit, but the more general meaning 'connected with the right way (nyaya).' The cty explains datthum as meaning destva, but adatphum eva as adrastaiva, having seen, he is a non-seer indeed. I take both words to be infinitives used as absolutives, and I assume that eva here stands for iva, cf. visam eva (Uttarajjhayana-sutta XVII. 20) glossed vinam iva. 6. Although N reads avi in pada a, the cty explains : 'can' padaparane, 'apin' sambhavane, which makes it clear that the correct reading is yavi, where the final -7 is m. c. In pada b I have adopted the reading pandiya from N; it is a nominative singular without case ending m. c. The variant reading in the other editions can be made to fit the metre if we scan it pandie. Cf. the note on kalovanie in verse 9. In pada d the cty glosses : cara 'pramattah. I assume that, with the exception of vijanahi in verse 1 (which I take to be in parentheses, so to speak), there are no imperative forms in this ajjhayana but only optatives, as the reading of Sindicates. I therefore punctuate car' appamatte ( care a ppamatte) here and in verse 8, and I assume that cara in verse 10 is m. c. for care. 7. In pada a care parisamkamano is an example of the usage of the root car- with a present participle, as in Sanskrit, in the sense of 'to continue doing something'. Cf. jayantam carantam in verse 11. In pada c the loss of m in jiviya is m. c. In pada d the cty explains : parinnaya = parijnaya sarvaprakaraih avabudhya. Elsewhere, however, it is made clear that knowledge (parijna) is twofold: comprehension and renunciation (see H. Jacobi, J aina Satras I, p. 1 n. 2). Cf. the cty on Uttarajjhayana-sutta XII.41 parijnaya jna parijnaya jnatva pratyaahyaka parijnaya pratyakhyaya. 8. In pada a chandam-nirohena is m: c. for chanda-nirohena. In pada b I take sikkhiya and vammadhari separately, to obtain a parallel with pada a. If this is correct, then sikkhiya is a nominative singular without case ending m. C. In pada c only N reads the form puvvai which is required m. c., but it follows this with vasat, which like the reading vasaim of the other editions - 570 -

Page #8
goes against the metre. No edition reads vasai, which the metre requires. For the punctuation car'appamatte see the note on verse 6. In pada d the final -i of muni is m. c. 9. Jacobi translates pada a: 'If he does not get (vistory over his will) early, he will get it afterwards', but I think the cty is correct in believing that the word evam implies a comparison : '(As he does not get it) before, so he would not get it afterwards. In pada c the final -i of visiyai is m. c. The cty takes sidhile as locative and explains: Sithile atmapradesan muncati ayusi, but I assuine that it is nominative singular, and with the locative auyammi means (as Sithila does in Sanskrit) 'careless in (respect of). In pada d kalovanie goes against the metre, but can be made to fit if we scan kalovanie. Cf. the note on pandiya in verse 6. 10. In pada c samaya is a truncated instrumental singular of a stem in -a. Cf. the note on vihimsa in verse 1. The cty explains: samataya samasatrumitrataya. In pada d, despite the cty (which explains: cara a pramattah) I assume that cara is m. c. for care. See the note on verse 6. S repeats the reading it has in verses 6 and 8, which is unmetrical here. The consonant-m-is a 'hiatus-bridger' consonant. 11. For jayantam carantam in padas ab see the note on verse 7. In pada c the final -1 of phusamti is m. c. The cty explains asamamjasam ca as: asamanjasam eva ananukulam eva, which indicates that the text being commented upon included the word va, not ca. I read ca, and assume that these two words are to be taken with pada d. In pada d the final -u of bhikkhu is m. c. 12. In pada a the cty explains mamda as being for mandah, but since it is parallel to bahu-lohanijja it is probably to be taken as standing for mandrah. 13. In pada a tuccha is a nominative plural form without case ending m. c. NL read samkhaya, but the explanation of the cty shows that we are to understand a negative: na tattvika-uddhimantah kintapacitavrttayah. In pada b all the editions except C read parajjha, and the cty explains: paravasah. I can only suggest that the word is to be derived from either apraradhya 'not praiseworthy' (although we should expect -pp-), or some derivative of the root aparadh-meaning 'sinner'. If either of these suggestions is correct, then we should need to punctuate 'parajjha. In pada c N reads ee ahammu tti, and glosses: ete adharmahetutvat adharmah iti. We should need to translate this: "despising them as being individually) an unrighteous man', - 571 -

Page #9
In pada d the construction of java with the nominative bheu (the other e ditions also read a nominative) is unusual. Monier-Williams, Sanskrit-English Dictionary, s. v. yavat, records a usage of yavat in Sanskrit with a nominative followed by iti. The metre here, however, shows that iti is not to be taken in that way, but is, as usual, part of the phrase found at the end of each ajjhayana. lekhasAra uttarAdhyayana kA adhyayana caturtha adhyayana kA anuvAda aura saMpAdana : chanda-vizleSaNa aura TippaNI yUropa ke vidvAnoM ne uttarAyaNa-sutta kA mahatva bahuta pahale jAna liyA thaa| isIliye usake aneka saMskaraNa jarmana, svIDana aura iMgalaiMDa ke vidvAnoM ne saMpAdita kara prakAzita kiye haiN| isa lekhaka ne bhI aneka zodhapatra-zRMkhalA ke mAdhyama se isa grantha kI vizeSatAoM kA nirUpaNa kiyA hai / isa zodhapatra meM isake cauthe adhyayana ke aMgrejI anuvAda ke sAtha vicAra kiyA gayA hai| isameM aneka pUrvavartI saMskaraNoM se sahAyatA lI gaI hai| yaha adhyayana triSTubha aura jAgatI padoM meM likhA gayA hai| isameM 52 pada haiN| inake paThana se jJAta hotA hai ki inameM AraMbha aura laya-saMgati ke liye kucha akSaroM meM ghaTA-bar3hI kI gaI hai| prastuta nibaMdha meM ina para aneka TippaNiyoM ke sAtha vicAra kiyA gayA hai| -572